यः सर्वज्ञः सर्ववित् यस्य एषः महिमा भुवि ।
दिव्ये ब्रह्मपुरे हि एषः व्योम्नि आत्मा प्रतिष्ठितः ।
मनोमयः प्राणशरीरनेता प्रतिष्ठितः अन्ने हृदयं संनिधाय ।
तत् विज्ञानेन परिपश्यन्ति धीराः आनन्दरूपम् अमृतं यत् विभाति ॥
yaḥ sarvajñaḥ sarvavit yasya eṣaḥ mahimā bhuvi |
divye brahmapure hi eṣaḥ vyomni ātmā pratiṣṭhitaḥ |
manomayaḥ prāṇaśarīranetā pratiṣṭhitaḥ anne hṛdayaṃ saṃnidhāya |
tat vijñānena paripaśyanti dhīrāḥ ānandarūpam amṛtaṃ yat vibhāti ||
He who is all-knowing and omniscient, whose is this greatness upon earth — that Ātman is established in the divine city of Brahman, in the space [of the heart]. Consisting of mind, the leader of breath and body, He abides in food, [that is, in the body], having installed [Himself] in the heart. Perceiving Him by knowledge, the wise see that which shines as bliss and immortality.
1274125ef1e4 · published Jul 26, 2026, 8:10:40 PM UTC
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yaḥ sarvajñaḥ sarva-vit — "who is all-knowing, omniscient" (the epithets of 1.1.9: the Source is a Knower); yasyaiṣa mahimā bhuvi — "whose is this greatness on earth": all the magnificence of the world is His glory, not its own. divye brahma-pure hy eṣaḥ vyomny ātmā pratiṣṭhitaḥ — "in the divine city of Brahman, in the space [of the heart], this Ātman is established": the body is called a brahma-pura, "the city of Brahman" — a city with a Ruler at its centre, and the centre is the inner space of the heart (the Chāndogya will unfold this image at length: "in the city of Brahman there is a small lotus, and within it a small space").
mano-mayaḥ prāṇa-śarīra-netā — "mind-manifested, the leader of breath and body": He rules from within, appearing through the mind (as conscience, as the light of understanding), guiding breath and body — pratiṣṭhito 'nne hṛdayaṁ sannidhāya — "abiding in food [the body], having installed Himself in the heart".
tad vijñānena paripaśyanti dhīrāḥ — "the wise perceive Him by knowledge": and what do they see? ānanda-rūpam amṛtaṁ yad vibhāti — "that which shines as the form of bliss, the immortal". Words of the summit: the Highest has a rūpa — a form, and that form is ānanda, bliss: it is not a quality-less void that shines in the hearts of the wise but a Joy that has a Face. Vedānta will call this sac-cid-ānanda; the devotees, their Lord; the Muṇḍaka simply testifies: Bliss shines.